हंससंदेशः /16

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<p lang="sa">14
 
</p>
<p lang="sa">cannot say that any other poet has succeeded in sup-

pressing the hero so completely where a Dhirodatta is

odol bad vods

concerned.
 
</p>
<p lang="sa">Our author has first made Rama completely unnerved

(चेतोविलय मगमत्) and it

becomes aware of

around him. He is still

1900.
'
&apos;गाढोन्मादः in that he does greater honour to the swan than

to Anjaneya; yet very soon the pride of race is made to

assert itself when he says of them, इच्छामात्राञ्जगदपरथा संवि-

धातुं क्षमाणामिक्ष्वाकूणां. Still except for this pardonable in-

clusion of race pride, the author has kept the hero intent

on the Sandesa; and since even

even the greatest of Sanskrit

poets suffer in comparison with Valmiki, this slip need

not be counted against Venkatanatha.ol-g
 
</p>
<p lang="sa">oth difficulty that the hero
 
</p>
<p lang="sa">มาร
 
</p>
<p lang="sa">Lluna ano
 
</p>
<p lang="sa">Nalo-
 
</p>
<p lang="sa">So far as the choice of the messenger is concerned,

Venkatanatha has happily copied from the

pakhyanam, the Raja Hamsa being considered to be an

ideal messenger between parted lovers.
 
</p>
<p lang="sa">In comparing the descriptions of the temples and

other holy places as given in the Megha and the Hamsa

Sandesas, one cannot but see the gulf between the two.

To Kalidasa, reverence and worship in shrines and

temples was a matter of routine based on habit; but to

Venkatanatha, they were an absorbing passion, to which

everything else is subservient. I shall quote a few

extracts to exemplify my statement कुर्वन् सन्ध्याबलिपढहतां

शूलिनः श्लाघनीया मामद्राणां फलमविकलं लप्स्यसे गर्जितानां ॥ Kalidasa

here makes mention of a part of mere temple routine,
 
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